The Unchaining Word F by Sue Hookway S
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Slavery in the Bible, Slavery Today
Slavery in the Bible and Slavery Today Mako A. Nagasawa Last modified: June 10, 2021 Introduction: Modern Day Slavery Slavery: Something we thought was in our long distant past is now a bigger issue today than it has ever been before. I hear about increasing levels of sex slavery and organized prostitution in Boston. In my neighborhood, Dorchester, women are driven around by pimps, customers come to the car, the woman cannot even leave the car so that the pimp can make a quick getaway if needs be. Some of these women are forced into prostitution; they may come through Rhode Island, because until 2009, RI had a law that made prostitution legal indoors, though not outdoors. That created a loophole where women and children were smuggled into Rhode Island in secret brothels and dispersed all across New England and the nation. Perhaps a bit of that continues. The U.S. State Department estimates that of this number, approximately 17,500 are trafficked into the U.S. each year . UNICEF estimates that 1.2 million people are trafficked every year across international borders throughout the world. So whether we are talking about child sex slaves in Cambodia or bonded labor in Pakistan or war captives in Mauritania or forced prostitution in our own backyard, the issue of slavery is huge. How can we engage the issue of modern day slavery? I think that depends on what tradition you stand in. As a Christian, I have donated money to International Justice Mission, which rescues women and children from sex slavery, and to Love146, which provides aftercare to women and children who were sex slaves. -
The Quest for Free Labor Elizabeth Anderson 1 the Amherst Lecture in Philosophyp Lecture 9, 2014 and Stopped Attending His Sermons
The Quest for Free Labor Pragmatism and Experiments in Emancipation Elizabeth Anderson The Amherst Lecture in Philosophy lectureP 9, 2014 http://www.amherstlecture.org/ the amherst lecture in philosophyP Lecture 9, 2014 The Quest for Free Labor: Pragmatism and Experiments in Emancipation Elizabeth Anderson Preferred citation Anderson, Elizabeth. “The Quest for Free Labor: Pragmatism and Experiments in Emanci- pation.” The Amherst Lecture in Philosophy 9 (2014): 1–44. <http://www.amherstlecture.org/ anderson2014/>. Abstract Pragmatists argue that we can improve our moral principles by testing them in experiments in living. When all affected parties can participate in the construction and interpretation of experiments in living, systematic moral biases are more likely to be corrected. The aboli- tion of slavery offers a case study in pragmatist methods. All post-slavery societies, including Haiti, Jamaica, and the U.S., experimented with free labor regimes. I explore what these experiments were thought to be testing and how contestation by the freed people over the terms of free labor were critical in shaping social understandings of what freedom meant, and in partially correcting racist perceptions of blacks. In all cases, the participation of freed peo- ple led to greater freedom in the emerging labor regimes than would have been established on the basis of the a priori moral arguments of many of white abolitionists. The Amherst Lecture in Philosophy (ISSN: 1559-7199) is a free on-line journal, published by the Department of Philosophy, Amherst College, Amherst, MA 01002. Phone: (413) 542-5805. E-mail: [email protected]. Website: http://www.amherstlecture.org/. Copyright Elizabeth Anderson. -
Picture of Slavery in the United States of America
^^ a PICTURE rjp IN THE UNITED STATES OF AMERICA. Is there not some chosen curre Some hidden thunder in the stores of heaven, Red with uncommon wrath, to blast the man Who gains his fortune from the blood of souls ? GOWFER. EDWIN HUNT h ^(t A ,h H N qw^(jiotMi^ U Enteiied according to the Act of Congress, in the year 1834, in the Clerk's office of the District Court of the Southern District of New-York 3 7-.X^_, A Woman exchanged for a Ram and JSheep. Page 110. THIS PICTURE OF AMERICAN SliAVERY IS INSCRIBED TO EVERY MEMBER OF THE AXD TO ALL OTHER PHILANTHROPISTS WHO ARE OPPOSED TO MAX-STEAIilNG, BY THEIR Faithful Coadjutor, GEORGE BOURNE. THE ENGRAVINGS. PAGE. 1. Title Page.—A Woman exchanged for a Ram and Sheep, . 110» ^ 2. Selling Females by the pound, 88 . " 3. Family amalgamation among the Men-stealers, . 91 4. A Slave Plantation, 94 5. Flogging American Women, 95 6. Ladies whipping Girls, 109 7. Exchanging Citizens for Horses, 106 8. Auction at Richmond, Ill .' ^ 9. Kidnapping, , . 120 10. Torturing American Citizens, . 129 11. Tanning a Boy, 145 ; EXORDIUM. Where is the charter found to sanctify Despotic, base, unqualified control, O'er strength and icill, by man enthroned o'er man ? In Revelation's code you find it not, Nor in Creation's multifarious laws. The will of Heaven, when unrevealed by Christ, Or by the sacred organs of his word, Is sought and found in the primeval light, Which Nature sheds through her expanded spheres. But w^hen with Gospel-day this light combines, The Fool who doubts, who asks for clearer proof Must hood-wink'd be indeed, and darkness love. -
The Politics of Gender in Colonial Korea
1p.Yoo, Politics 9/10/07 12:43 PM Page 15 chapter one Women in ChosQn Korea If the family of a scholar’s wife lives in poverty and destitution, there is no reason why she should not work a little if it serves as a means of survival. In so far as raising chicken and ducks, buying and selling soy sauce, vinegar, wine, and oil . securing [her] family’s livelihood should not be her only reason; after all it is one of [her] many sugong [tasks for women]. Yi TQng-mu, SasojQl (A scholar’s minor matter of etiquette), 1775 Innaech’Qn; sa-in yQch’Qn Every human being is an embodiment of heaven; serve every human being as you would serve heaven. Ch’oe Che-u, Yongdam yusa (Hymns from Dragon Pool), 1860 In his 1895 memoir, Henry Savage-Landor describes his first encoun- ters with Korean women upon his arrival in the capital: “I remember how astonished I was during the first few days that I was in Seoul, at the fact that every woman I came across in the streets was just on the point of opening a door and entering a house.... The idea suddenly dawned upon me that it was only a trick on their part to evade being seen.”1 Under the leadership of Yi SQng-gye (1335–1408), the founders of the ChosQn dynasty (1392–1910) had launched a series of social, economic, 15 Copyrighted Material 1p.Yoo, Politics 9/10/07 12:43 PM Page 16 16 / Women in ChosQn Korea and political reforms designed to transform the kingdom into a male- dominated neo-Confucian society. -
THE ROAD to HARPER's FERRY: the GARRISONIAN REJECTION of NONVIOLENCE a Thesis Submitted to Kent State University in Partial
THE ROAD TO HARPER’S FERRY: THE GARRISONIAN REJECTION OF NONVIOLENCE A thesis submitted To Kent State University in partial Fulfillment of the requirements for the Degree of Masters of the Arts By James Christopher Williams August, 2016 © Copyright All rights reserved Except for previously published materials Thesis written by James Christopher Williams B.A., Grove City College, 2014 M.A., Kent State University, 2016 Approved by Elizabeth Smith-Pryor, Associate Professor, Ph.D., Department of History, Masters Advisor Kenneth J. Bindas, Professor, Ph.D., Chair, Department of History James L. Blank, Ph.D., Dean, College of Arts and Sciences ii TABLE OF CONTENTS TABLE OF CONTENTS . iii CHAPTER Page I. INTRODUCTION . 1 II. TURNING THE OTHER CHEEK . .11 III. TAKING UNCLE TOM’S BIBLE . .39 IV. RACING TOWARD HARPER’S FERRY . 62 V. CONCLUSION . 83 BIBLIOGRAPHY . 87 iii INTRODUCTION Of the various antebellum reformers agitating for the abolition of slavery, few were as uncompromising and unwavering in their commitment as William Lloyd Garrison and his followers. From the printing of the first issue of their flagship publication, the Liberator , in Boston in 1833, to the outbreak of the Civil War almost three decades later, the Garrisonian abolitionists remained steadfast in their opposition to the institution which kept millions of African-Americans in bondage. While coming from diverse backgrounds, and not always agreeing on the other issues of their day, the Garrisonians were of one mind that slavery was an abomination: an insult to the dignity of man and an offense to the God who created him, and they denounced it as such. -
Untitled Sermon, “June 1, 1800,” Abiel Holmes Papers, Massachusetts Historical Society
ABSTRACT Gospel of Liberty: Antislavery and American Salvation by Ben Wright Americans understood and sought to solve the problem of slavery in terms strongly colored by understandings of religious conversion. In the early-eighteenth century, Great Awakening revivals fueled a new belief in the transformative nature of religious conversion. By the antebellum era, theological changes – coupled with democratization and sectionalism – prompted greater direct confrontation with social reform. Historians have chronicled the role of religion in motivating antislavery thought, but by privileging political action over religious sentiment, earlier work misses non-political manifestations of early antislavery. If we take religious belief seriously and seek to understand antislavery motivations, the question is not whether reformers were gradualist or immediatist in political action, but whether or not they ascribed to the expectations of conversionist or purificationist causation. While conversionists sought to destroy slavery through the millennial expansion of salvation, other Christians looked within, laboring to purify their own communities through coercive action. Imperatives of conversion drove ministers to consolidate religious authority in new national denominational bodies. Forming these bodies had the unintended side effect of pushing denominationalists toward social reform. This process added organized social reform as an additional religious solution, alongside that of conversionist millennialism, to the era’s social problems. In the early 1830s, the conversionist consensus cracked, and a new coercive, sectionalist antislavery took its iii" place. Conversionist appeals continued, but the antislavery of men and, increasingly, women challenged the causation of conversion and began to look to political agitation as a means of reform. Each stage of this progression shaped the worlds of American antislavery. -
“Bible View of Slavery,” by John H. Hopkins, DD, Bishop of the Diocese Of
The Bible against slavery, with replies to the “Bible view of slavery,” by John H. Hopkins, D. D., bishop of the diocese of Vermont; and to “A northern presbyter's second letter to ministers of the gospel,” by Nathan Lord, D. D., late president of Dartmouth College; and to “X,” of By Stephen M. Vail ... THE BIBLE AGAINST SLAVERY, WITH REPLIES TO THE “BIBLE VIEW OF SLAVERY.” BY JOHN H. HOPKINS, D. D., BISHOP OF THE DIOCESE OF VERMONT; AND TO “A NORTHERN PRESBYTER'S SECOND LETTER TO MINISTERS OF THE GOSPEL,” BY NATHAN LORD, D. D., LATE PRESIDENT OF DARTMOUTH COLLEGE; AND TO “X,” OF THE NEW-HAMPSHIRE PATRIOT. By STEPHEN M. VAIL, D. D., Professor of Biblical and Oriental Literature in the Methodist General Biblical Institute, Concord, N. H. “ Controversy is the wind by which the truth is winnowed. ”— Lord Bacon. CONCORD: FOGG, HADLEY & CO., PRINTERS. 1864. THE BIBLE AGAINST SLAVERY, WITH REPLIES TO THE “BIBLE VIEW OF SLAVERY,” BY JOHN H. HOPKINS, D. D., BISHOP OF THE DIOCESE OF VERMONT; AND TO “A NORTHERN PRESBYTER'S SECOND LETTER TO MINISTERS OF THE GOSPEL,” BY NATHAN LORD, D. D., LATE PRESIDENT OF DARTMOUTH COLLEGE; AND TO “X,” OF THE NEW-HAMPSHIRE PATRIOT. By STEPHEN M. VAIL, D. D., Professor of Biblical and Oriental Literature in the Methodist General Biblical Institute, Concord, N. H. “CONTROVERSY IS THE WIND BY WHICH THE TRUTH IS WINNOWED.”—Lord Bacon. CONCORD: FOGG, HADLEY & CO., PRINTERS. 1864. Prof. Stephen M. Vail, D. D. Dear Sir: —We the Students of the Methodist General Biblical Institute, having learned that the New Hampshire Patriot has closed its columns against you not allowing you to reply to the late pro- slavery articles of Mr. -
The Bible in America from the Pilgrims to the Civil War
From Creation to apoCalypse: the BiBle in ameriCa From the pilgrims to the Civil War Quayle Bible Collection Open Saturdays & Sundays September 7, 2019 ~ May 17, 2020 The Word of God in America When the first European colonists came to America, they brought with them the foreign religion of Christianity. They brought various Bibles; they interpreted the texts in a new light; and they searched for an authentic American religion. Throughout the history of struggles, war, civil unrest, feminism, Civil Rights, and freedom of religion, the Bible has remained a fixture in American culture; regardless of the multiplicity of interpretation. It has been used for uplifting the downtrodden and it has been used to condemn those who did not deserve condemnation. And although it was originally written in languages that no American speaks, the text is often seen as American as the constitution itself. While the debate of America’s supposed Christian founding will forever rage on, there is little debate on whether the founders knew the Bible. The cases before you show a small window into how early Americans used and viewed the biblical text, with some of those traditions continuing into today. Many Americans, such as Herman Melville, interpreted the Bible to show that Americans were the new chosen people of God. The only thing certain is that Americans have created a plethora of interpretations of how the Bible fits in the history of America. Special thanks to the students who helped guide and assemble this exhibit: Elise Jamison, Case 1 Conner Petty, Case 2 Kristiaan Edwards, Case 3 Juan Rivera, Case 4 Moses Watson, Case 8 More to the Story The north wall contains additional stories connected to the religious development of America. -
Western Perception of Korea 1890-1930 Comparative Study on the Relationship Between Reciprocity and Colonial Discourse
DEPARTMENT OF HISTORY UPPSALA UNIVERSITY Western Perception of Korea 1890-1930 Comparative Study on the Relationship between Reciprocity and Colonial Discourse Author: Su Young Park Masters Thesis, Spring 2008 Supervisors: Lars M. Andersson & John Rogers Examiner: Gunnel Cederlöf Examination Date: December 16, 2008 2 Abstract This thesis examines reciprocity in texts written by the West about the East, and studies how reciprocity influenced the dominant colonial discourse. In Orientalism in 1978, Edward Said argues that texts about the Orient written by the West especially during the imperial period, are full of prejudice and a will to dominate the Orient. He calls this attitude Orientalism. By focusing on reciprocity, I argue that the texts written by the West about the Orient do not always carry Orientalist views. The sources I refer to are travel writings on Korea produced during the period 1890-1930. These materials come from various nationalities including Britain, Germany, Russia, Sweden, and the United States. So my starting point differs from Said who only focused on Britain and France. I examine the characteristics of the dominant discourse, focusing on (1) what role reciprocity played in the formulation of the dominant colonial discourse; (2) how the nationality of the traveler influenced that discourse; (3) how the personal attributes of the traveler, such as gender and occupation, influenced the discourse. This thesis finally suggests that a low degree of reciprocity results in agreement with the dominant discourse, while a high level of reciprocity leads to disagreement with the dominant discourse. Moreover, different nationalities produced different slants to the dominant discourse. -
Hermeneutics of Slavery 47
Jankiewicz: Hermeneutics of Slavery 47 DARIUS JANKIEWICZ Hermeneutics of Slavery: A “Bible-Alone” Faith and the Problem of Human Enslavement Not long ago, while driving on the freeway to Chicago, I noticed an old family van, the back door of which was plastered with all sorts of stick- ers bearing religious messages. One of these, prominently displayed at the center of the hatch, boldly stated: “The Bible says it! I believe it! That settles it!” It was obvious to me that the owner of the van took the Bible seriously and conscientiously adhered to its directives. Such devotion to the normative text of Christianity should certainly be applauded. After all, I myself am a devoted Christian who accepts the Bible as an inspired document, which is normative for Christianity. I read my Bible on a regu- lar basis, accept its teachings, and attempt to live up to its standards. As I passed the van I looked at the driver and our eyes met. I wondered, if we ever had the chance to meet and talk, just the two of us, both committed to the Word of God, how much would we really agree on? Most likely, it would not be much. Apart from the general beliefs that all Christians share, such as that God exists, that the Bible is the inspired Word of God, and that Jesus died for our sins and rose again, we would most likely find plenty to disagree on. Unfortunately, these disagreements could preclude our fellowshipping together as Christians, even though the Bible is at the core of our belief system. -
UNITED STATES SECTION ... the BLACK EXPERIENCE in AMERICA SINCE the 17Th CENTURY VOLUME II
Atlanta University-Bell & Howell BLACK CULTURE COLLECTION CATALOG UNITED STATES SECTION ... THE BLACK EXPERIENCE IN AMERICA SINCE THE 17th CENTURY VOLUME II Titles Pro uesf Start here. --- This volume is a finding aid to a ProQuest Research Collection in Microform. To learn more visit: www.proquest.com or call (800) 521-0600 About ProQuest: ProQuest connects people with vetted, reliable information. Key to serious research, the company has forged a 70-year reputation as a gateway to the world's knowledge-from dissertations to governmental and cultural archives to news, in all its forms. Its role is essential to libraries and other organizations whose missions depend on the delivery of complete, trustworthy information. 789 E. Eisenhower Parkway • P.O Box 1346 • Ann Arbor, Ml 48106-1346 • USA •Tel: 734.461.4700 • Toll-free 800-521-0600 • www.proquest.com Copyright 1974 BY BELL & HOWELL FIRST PRINTING, IN THREE VOLUMESo VOL . I AUTHORS January, 1974 VOL. II TITLES February, 1974 VOL. III SUBJECTS (projected-March, 1974 This catalog was printed on 60 lb. PERMALIFE® paper. produced by the Standard Paper Manufacturing Company of Richmond, Virginia. PERMALIFE® was selected for use in this collection because it is an acid-free, chemical-wood, permanent paper with a minimum life expectancy of 300 years. PRINTf.ll IN U.S.A. BY MICRO PHOTO DIV. Bf.I.I. & HOWF.1.1. 01.ll MANSFIEl.I> RD. WOOSTER. OHIO 44691 INIROOUCilON Black Studies is an important subject for mankind, and yet only recently has it been given the attention it so richly deserves. Now, Bell & Howell's Micro Photo Division, with the cooperation of Dr. -
The Restoration Movement's Attitude Toward Slavery
THE RESTORATION MOVEMENT'S ATTITUDE TOWARD SLAVERY A Thesis Presented to the Faculty of the Graduate School Morehead State University In Partial Fulfillment of the Requirements for the Degree Master of Arts by Warren Ray Kelley May, 1971+ - .. Accepted by the faculty of the School of Social Science , Morehead State University, in partial fulfillment of the requirements for the Master of Arts in History degree . ?JJ;..irectorof~ Thesis.6i~ " Master' s Committee: 1fh Uri <t/]~airman ~~ k'11~ 0 M J. v 2 . Jt/7'1- 7 (date{) The Restoration Movement's Attitude Toward Slavery I. The Background and Principles of the Restoration Movement. 1 II. Slavery and the Restoration Movement 7 III. Is Colonization the Answer?. 33 IV. Missions and Slavery. 43 V. Education and Slavery. 57 VI. Politics and the Restoration Movement. 63 VII. The Bible and Slavery. 82 VIII. Conclusion ,106 Bibliography ... .110 ii CHAPTER ONE THE BACKGROUND AND PRINCIPLE_S OF THE RESTORATION' MOVEMENT The ~e~toratio~ Movement is 'a term used' -'tc,' describe a religious movement of the early nineteenth century. This movement was concentrat~d in the. Ohio Valley from Pennsyl~ania to Kentucky and Illinois, with some congregations scattered throughout the rest of the United States. During the early development of this movement, the congregations used three names: Disciples of Christ, Christian ' 1 Church, and Churci). of Christ. These groups had little conflict over the various names, which were generally used interchangeably. The Background of the Restoration Movement Although the Restoration Movement can trace its history as far back as.the Reformation, it is sufficient for the purposes of this study to state that four groups emerged to make up the backbone 2 of the Restoration Movement.